Let us then watch our own conduct on all sides, and afford to no one ever so little handle. For this life present is a race-course and we ought to have thousands of eyes on every side, and not even to fancy that ignorance will be an adequate excuse. For there is such a thing, there certainly is, as being punished for ignorance, when the ignorance is inexcusable. Since the Jews too were ignorant, yet not ignorant in an excusable way. And the Gentiles were ignorant, but they are without excuse. For when you are ignorant of those things which it is not possible to know, you will not be subject to any charge for it: but when of things easy and possible, you will be punished with the utmost rigor.
Else if we be not excessively supine, but contribute our own share to its full amount, God will also reach forth His hand unto us in those things which we are ignorant of. And this is what Paul said to the Philippians likewise. “If in anything ye be otherwise minded, God shall reveal even this unto you.” But when we are not willing to do even what we are masters of, we shall not have the benefit of His assistance in this either. And this was the case with the Jews too. “For this cause,” He says, “speak I unto them in parables, because seeing they see not.” In what sense was it that seeing they saw not?
They saw devils cast out, and they said, He has a devil. They saw the dead raised, and they worshipped not, but attempted to kill Him. But not of this character was Cornelius. For this reason then, when he was doing the whole of his duty with sincerity, God added unto him that which was lacking also. Say not then, how came God to neglect such and such a one who was no formalist (ἄ πλαστος) and a good man, though a Gentile? For in the first place no man can possibly know for certain whether a person is no formalist, but He only who “formed (πλάσαντι) the hearts severally.” And then there is this to be said too, that perchance (πολλάκις) such an one was neither thoughtful nor earnest.
And how, it may be said, could he, as being very uninformed? (ἄ πλαστος.) Let me beg you to consider then this simple and single-hearted man, and take notice of him in the affairs of life, and you will see him a pattern of the utmost scrupulousness, such that if he would have shown it in spiritual matters he would not have been overlooked: for the facts of the truth are clearer than the sun. And wherever a man may go, he might easily lay hold of his own salvation, if he were minded, that is, to be heedful, and not to look on this as a by-work.
For were the doings shut up into Palestine, or in a little corner of the world? Have you not heard the prophet say, “All shall know Me from the least even to the greatest?” Do not you see the things themselves uttering the truth? How then are these to be excused, seeing as they do the doctrine of the truth spread far and wide, and not troubling themselves, or caring to learn it? And do you require all this, it is asked, of a rude savage? Nay not of a rude savage only, but of any who is more savage than men of the present day.
For why is it, pray, that in matters of this world he knows how to answer when he is wronged, and to resist when he has violence done him, and do and devise everything to prevent his ever having his will thwarted even in the slightest degree; but in spiritual concerns he has not used this same judgment? And when a man worships a stone, and thinks it a god, he both keeps feasts to it, and spends money on it, and shows much fear towards it, and in no case becomes listless from his simpleness.
But when he has to seek to the very and true God, do you then mention singleness and simpleness to me? These things are not so, assuredly they are not! For the complaints are those of mere listlessness. For which do you think the most simple and rude, those in Abraham's day or those now? Clearly the former. And when that it was easiest to find religion out now or then? Clearly now. For now the Name of God is proclaimed even by all men, and the Prophets have preached, the things come to pass, the Gentiles been convinced. But at that day the majority were still in an uninstructed state, and sin was dominant.
And there was no law to instruct, nor prophets, nor miracles, nor doctrine, nor multitude of men acquainted with it, nor anything else of the kind, but all things then lay as it were in a deep darkness, and a night moonless and stormy. And yet even then that wondrous and noble man, though the obstacles were so great, still knew God and practised virtue, and led many to the same zeal; and this though he had not even the wisdom of those without. For how should he, when there were no letters even yet invented?
Yet still he brought his own share in, and God joined to bring in what was lacking to him. For you cannot say even this, that Abraham received his religion from his fathers, because he was an idolater. But still, though he was from such forefathers and was uncivilized, and lived among uncivilized people, and had no instructor in religion, yet he attained to a knowledge of God, and in comparison with all his descendants, who had the advantage both of the Law and the Prophets, he was so much more illustrious as no words can express.
Why was it then? It was because in things of this world he did not give himself any great anxiety, but in things of the spirit he applied his whole attention. (In Gen. Hom. 33, etc.) And what of Melchizedek? Was not he also born about those times, and was so bright as to be called even a priest of God? (In Gen. Hom. 35, 36.) For it is impossible in the extreme, that the sober-minded (νήφοντα) should ever be overlooked. And let not these things be a trouble to us, but knowing that it is the mind with which in each case the power lies, let us look to our own duties, that we may grow better.
Let us not be demanding an account of God or enquire why He let such an one alone, but called such an one. For we are doing the same as if a servant that had given offense were to pry into his master's housekeeping. Wretched and miserable man, when you ought to be thoughtful about the account you have to give, and how you will reconcile your master, do you call him to account for things that you are not to give an account of, passing over those things of which you are to give a reckoning? What am I to say to the Gentile?
He asks. Why, the same that I have been saying. And look not merely to what you shall say to the Gentile, but also to the means of amending yourself. When he is offended by examining into your life, then consider what you will say. For if he be offended, you will not be called to a reckoning for him, but if it be your way of life by which he is injured, you will have to undergo the greatest danger. When he sees you philosophizing about the kingdom, and fluttering at the things of this life, and at once afraid about hell, and trembling at the calamities of this life, then lay it to mind.
When he sees this, and accuses you, and says, If you are in love with the Kingdom, how is it thou dost not look down upon the things of this life? If you are expecting the awful judgment, why do you not despise the terrors of this world? If you hope for immortality, why do you not think scorn of death? When he says this, be thou anxious what defence you will make. When he sees you trembling at the thought of losing your money, you that expectest the heavens, and exceedingly glad about a single penny, and selling your soul again for a little money, then lay it to mind.
For these are the things, just these, that make the Gentiles stumble. And so, if you are thoughtful about his salvation, make your defence on these heads, not by words, but by actions. For it is not through that question that anybody ever blasphemed God, but through men's bad lives it is, that there are thousands of blasphemies in all quarters. Set him right then. For the Gentile will next ask you, How am I to know that God's commands are feasible? For thou that art of Christian extraction, and hast been brought up in this fine religion, dost not do anything of the kind.
And what will you tell him? You will be sure to say, I will show you others that do; monks that dwell in the deserts. And are you not ashamed to confess to being a Christian, and yet to send to others, as unable to show that you display the temper of a Christian? For he also will say directly, What need have I to go to the mountains, and to hunt up the deserts? For if there is no possibility for a person who is living in the midst of cities to be a disciple, this is a sad imputation on this rule of conduct, that we are to leave the cities, and run to the deserts.
But show me a man who has a wife, and children, and family, and yet pursues wisdom. What are we then to say to all this? Must we not hang down our heads, and be ashamed? For Christ gave us no such commandment; but what? “Let your light shine before men”, not mountains, and deserts, and wildernesses, and out-of-the-way places. And this I say, not as abusing those who have taken up with the mountains, but as bewailing those that dwell in cities, because they have banished virtue from thence.
Wherefore I beseech you let us introduce the discipline they have there here also, that the cities may become cities indeed. This will improve the Gentile. This will free him from countless offenses. And so if you would set him free from scandal, and yourself enjoy rewards without number, set your own life in order, and make it shine forth upon all sides, “that men may see your good works, and glorify your Father which is in heaven.” For so we also shall enjoy that unutterable and great glory, which God grant that we may all attain to, by the grace and love toward man, etc.
Source: Homilies on Romans (New Advent)